The restoration of all Israel; God's love and unconditional
grace

Psalm 81, while celebrating in figure the restoration of
Israel, again returns to historical ground, specially introducing
Joseph, who represents the ten tribes (see Ezek. 37:16). Otherwise
Judah, the Jews, might have claimed everything. But in the
restoration (although there are special events connected with the
Jews, and it was amongst them that Jesus was conversant, entering
especially into their circumstances in the latter day, producing
the association, so profoundly interesting, which we have been
studying in the first two books) yet it is evident that in the full
purposes of God the stick of Joseph must have its place and become
one in the Son of man's hand, and as all Israel. Now the new moon
was the symbol of the reappearance of Israel in the sun's light,
hailed with joy by the people and connected with redemption in the
thought of faith (see v. 5 of the psalm). Then Israel called in
trouble, and God delivered him; but then another important
principle comes in. God answered them when in trouble; but He
proved them also. They tempted God then, doubting His care and
power. He was putting them to the test by difficulties, which
seemed to say there was want of care or power; and they said, Is
Jehovah among us! But Jehovah answered in grace (Exodus 17). This,
I apprehend, is the case referred to. But even in the second
Meribah called so because Israel strove again with Jehovah, when
Moses (Num. 20) spake unadvisedly with his lips and was shut out
from Canaan (for, from Sinai on, they were under legal though
gracious government) Jehovah was sanctified in giving them water in
a grace which was above even Moses' failure. Still, while grace and
faithfulness to His promises to His people were found in the
government of God (Exodus 34: 6, 7), they were put to the test
legally on the very terms of that mercy. It was a testing
government though a merciful one, and so indeed in some sense is
the divine government. God puts this test to them if faithful to
God, no strange god among them (He was Jehovah their God, which
brought them out of the land of Egypt), blessing was prepared. They
had only to open their mouth wide, and He would fill it. But Israel
would not hearken, and they were given up to their own hearts'
lusts. Still we see God s yearning love over them and the delight
He would have had in blessing them and putting aside all their
enemies His righteous government would have been manifested in them
(compare Matt. 23: 37; Luke 19: 42). Oh that they had hearkened!
Thus we get the ground of Israel's ruin. They were placed as
redeemed from Egypt under the test of obedience and fidelity to
God. They had failed. Still they would appear again, to reflect the
light of Jehovah's countenance. Thus love of Jehovah for the people
breaks out even in their failure.

A very important principle for every soul is brought before us
here. Redemption, with conditional blessing after it, only ends in
the loss of the blessing, just as creation did. It is the same
thing or worse. It depends on us to secure the blessing; and now as
fallen beings (instead of innocent and free ones), grace alone can
keep us, and so it will be with Israel. The gracious and tender
character and thoughts of God towards His people come out most
beautifully in this psalm. The passages I have referred to in the
Gospels show the same tenderness, but, further, that Jesus is this
very Jehovah.